止觀輔行傳弘決 1.73

1.73

次正釋分別。初從「今十章」去，徵列；次從「初八章」去，答釋。釋中云「即俗而真」等者，應云初七及以第九，從多逐便故云初八。八非真證故名為俗，即此俗體性本是真，故云即俗而真。所感果報是界外俗，俗由真證，證體起用，用即是俗，故云即真而俗。觀是聖法，依法入觀，故云「聖默」，義通住前一切凡夫。「正觀一分是定」等者，或云止觀於義實通，然與列章名目不便。前列章云正修止觀，今略修止但云正觀。正修不出止觀二法，有止屬定、有觀屬慧。慧兼餘章，餘章之中若約解邊非無止義，並屬於解，解即觀收。果報在當，故屬解攝。果報屬果者，文闕起教，亦在果收。「大意至起教是目」者，亦隨語便。準理應云初五章及起教是目，目譬於解。前之五章即自行目，起教一章令他生目。「方便至果報是足」者，足譬於行，方便正觀有功用行。果報位在初住已上無功用行，自然作意雖少不同，同屬於行。若準第五卷初云前六重是解，是則方便亦屬解收。今以方便得為行始，且判屬行。「大意至正觀是共」等者，位雖在凡，義通深淺，故名為共。以從初住至等覺來猶名正觀，從勝立名，名為果報及起教等。是故此二不共下凡，唯在聖位，故名不共。言「通別」者，通謂通於因果自他，別謂別在八章相別。言「橫竪」者。體相一章正辨深淺故名為竪，餘八望體一往為橫。當位委論不無同異，唯有釋名一向是橫，餘兼橫竪。如大意一，一往則橫，若以發心望於果報，豈非竪耶？攝法六門，門門相望，此則是橫，當門自論，門門皆竪。偏圓五門，門門相望可得是橫，當門仍竪。方便五科，科科相望亦得名竪，當科仍橫。如先具緣，次方訶欲，欲入正觀方須棄蓋，蓋去進道隨患而調。雖具四科，必須五法，約此次第故名為竪。一一五中，如衣望食、以色望聲，並無深淺。餘科亦然，故不名竪。正觀一往雖名為橫；始從五品終至六根，通屬正觀，義當於竪。果報當位，此即是橫；始自初住終至等覺，此則是竪。起教一章遍施教網隨緣益他，此則名橫；經歷五味過現入當，亦名為竪。次「料簡者」，初問中言「略指」等者，若以此文是大師料簡，不應將商略以為略指，以此商略屬章安序，以對大師章初大意為料簡者，義甚不便。況商略中文無不定，故彼文云「略述佛經粗彰圓意」，次引無量義以明漸次，明漸次竟即云「今置漸論頓」，與下答文云「別則略指三門」，義復不便。今謂文中雖無私謂之言，此是章安私料簡也，即指辨差略釋三門以為此問。雖在序中，義兼於正，故第一本未有序文，亦於文初列三止觀，及大意中諸文多以三止觀結。第二本初所以列者，即是先序師資所傳，章安著序合著序中，故料簡中相對為問，故問三略與此大意同異云何。答有通別，通則略名與大意一，如分別中云「大意略，餘八廣。別則不爾，略則三種止觀不同，大意唯明圓頓止觀。」三中之一故云一頓，勿謂三外別立一也。若別立者則有多妨：一者成天台不稟南岳；二者大意與八章成別，大意望八但有廣略不應別故；三者當文自相違妨，四諦四弘十種發心秖約四教，如何三外別立一耶？若大意一頓於餘章，何故釋名得有絕待圓伊三德？顯體之中，不次第教、眼智境界不思議得，偏圓五章章章立頓、二十五法法法圓解，正觀十境俱不思議。無緣慈悲安心法性，不次第破一心通塞，無作道品正助合行，離愛無著位登初住。如此等文悉皆明頓，如何却謂以為漸耶？若云大意唯一頓者，如何文內復明四教？具如四弘文後料簡。次下諸問，並是大師料簡所傳。初問中云約教論顯等者，以三觀名與八教中三教名同，藏等四教在漸中攝，除藏等四唯頓等四，是故但以密教對難。餘三三觀之教既是顯教，顯密俱教俱可修觀，亦應約祕修密觀耶？是故讀者至此，應知頓等三觀與八教中頓等三異，以彼八教但在乳等四時教故。今此三文俱緣圓理，答意分二，今不論密。次問者，分顯密異許如向辨，故云「分門可爾」。任我所問，須論密觀為得不耶？次答中先立二門，謂得、不得。次從「教是」下正答。初正約化主論得不得。密屬聖人，聖能雙益；今論凡師，故闕於密，故修觀者無密益義，故云「聽者因何作觀」。次「或得」下，義立於得。位雖在凡，凡師多種，五品已下猶名不得，六根淨位雖無三輪口密之益，能傳妙音遍大千界，不同佛化，故云「能傳」，稟教之人仍無密益。

Next is the proper explanation of the distinctions. First, from "Now the ten chapters" onward, he questions and lists them; next, from "The first eight chapters" onward, he answers and explains. Where the explanation says, "entering truth through the conventional" and so forth, it should properly say the first seven and the ninth; taking the majority for convenience, it says the first eight. Because the eight are not the real realization, they are called conventional; yet the intrinsic nature of this conventional is originally the real, hence it is said, "entering truth through the conventional." The retribution received is the conventional beyond the realms. The conventional arises from real realization; realizing the essence, one arouses function, and function is precisely the conventional, hence it is said, "entering the conventional through the real." Contemplation is the holy dharma; entering contemplation in accord with the Dharma, it is therefore called "holy silence," its meaning applying to all ordinary persons prior to the stages of abodes. In "A part of correct contemplation is concentration" and so forth, some say that calming and contemplation in meaning actually pervade [all], but it is inconvenient when matched with the listed names of the chapters. When listing the chapters earlier, he said "correctly cultivating calming and contemplation"; here, abbreviating the cultivation of calming, he only says "correct contemplation." Correct cultivation does not go beyond the two dharmas of calming and contemplation: calming belongs to concentration, contemplation belongs to wisdom. Wisdom encompasses the remaining chapters; among the remaining chapters, if regarded from the side of understanding, they are not without the meaning of calming, yet all belong to understanding, and understanding is subsumed under contemplation. Retribution is in the future, so it is subsumed under understanding. If retribution belongs to the fruit, the text omits the initiating of teachings, which is also subsumed under the fruit. In "From the great purport to initiating teachings is the eye," this is also following convenience of expression. According to the principle, it should say the first five chapters and initiating teachings are the eye; the eye is a metaphor for understanding. The preceding five chapters are the eye of self-cultivation; the single chapter on initiating teachings causes others to give rise to the eye. In "From expedients to retribution is the feet," feet are a metaphor for practice; expedients and correct contemplation are practice with effort. The stage of retribution is at the first abode and above, which is practice without effort; though spontaneous intention differs slightly, both equally belong to practice. If based on the beginning of the fifth fascicle, which says the first six tiers are understanding, then expedients would also be subsumed under understanding. Here, because expedients can serve as the beginning of practice, they are provisionally judged as belonging to practice. In "From the great purport to correct contemplation are shared" and so forth, although the stage is among ordinary persons, the meaning pervades the shallow and deep, hence they are called "shared." Because from the first abode up to equal awakening it is still named correct contemplation, but named after the superior, it is called retribution, initiating teachings, and so on. Therefore, these two are not shared with the ordinary persons below, but exist only in the stages of the noble ones, hence called "unshared." As for "general and specific": general means pervading cause and fruit, self and other; specific means specifically differentiated within the eight chapters. As for "horizontal and vertical": the single chapter on the substance and marks specifically distinguishes shallow and deep, hence it is called "vertical"; the remaining eight, viewed in relation to the substance, are generally "horizontal." A detailed discussion of their respective positions is not without similarities and differences: only the explanation of names is purely horizontal, while the rest combine horizontal and vertical. For instance, the great purport as one chapter is generally horizontal; yet if we view the aspiration for awakening in relation to retribution, is that not vertical? Regarding the six gates of subsuming dharmas, viewing gate to gate, this is horizontal; discussing within each gate itself, every single gate is vertical. The five gates of biased and perfect, viewed gate to gate, may be horizontal; yet within each gate it is still vertical. The five divisions of expedients, viewed division to division, may also be termed vertical; yet within each division it is still horizontal. For example, first equipping the conditions, then admonishing desires; wishing to enter correct contemplation, one must then abandon the coverings; with coverings removed, one advances on the path and regulates according to afflictions. Although possessing four divisions, one must have the five dharmas; according to this sequence, it is called vertical. Within each of the five, like clothing in relation to food, or form in relation to sound, there is no depth or shallowness. The other divisions are also like this, hence not called vertical. Although correct contemplation is generally called horizontal, from the five grades of practice at the beginning to the six sense faculties at the end, it generally belongs to correct contemplation, its meaning corresponding to vertical. Retribution in its own position is horizontal; from the first abode at the beginning to equal awakening at the end, this is vertical. The single chapter on initiating teachings, universally spreading the net of teachings to benefit others according to conditions, is called horizontal; passing through the five flavors, from past and present entering the future, is also called vertical. Next, in "Evaluating and Selecting," the initial question says "briefly pointing to" and so forth. If this text were the Great Master's evaluation, he should not take his deliberate overview as "briefly pointing to"; taking this deliberate overview as belonging to Zhang'an's preface to make an evaluation against the Great Master's great purport at the beginning of the chapter would be very inappropriate in meaning. Moreover, the text of the deliberate overview is nowhere indeterminate: that text says, "Briefly relating the Buddha's scriptures to roughly manifest the perfect intention," next citing the *Immeasurable Meanings Sutra* to clarify the gradual, and having clarified the gradual, it immediately says, "Now setting aside the gradual to discuss the sudden," which with the answering text below saying "Specifically, it briefly points to the three gates" is again inconvenient in meaning. I now say: although the text lacks the words "my personal opinion," this is Zhang'an's personal evaluation, directly pointing to differentiating and briefly explaining the three gates to pose this question. Although in the preface, the meaning combines with the main text; therefore, before the first edition had a preface text, it also listed the three types of calming and contemplation at the beginning of the text, and in the great purport many passages conclude with the three types of calming and contemplation. The reason the second edition listed them at the beginning was to first state the lineage transmission of master and disciple, which Zhang'an, in composing the preface, appropriately put into the preface; hence in the evaluation, they are set against each other to ask the question: how are the three summaries the same as or different from this great purport? The answer has general and specific aspects: in the general, the summary name is one with the great purport, as stated in the distinctions: "The great purport is brief, the remaining eight are broad. Specifically, it is not so: in the summary, the three types of calming and contemplation differ, whereas the great purport solely clarifies the perfect and sudden calming and contemplation." It is one sudden of the three, hence called "one sudden"; one must not think that a separate one is established outside the three. If it were separately established, there would be many faults: first, it would mean Tiantai did not receive it from Nanyue; second, the great purport would become separate from the eight chapters, whereas the great purport in relation to the eight only has broad and brief and should not be separate; third, the text itself would contradict itself, since the four noble truths, the four universal vows, and the ten kinds of arousing the aspiration are based solely on the four teachings—how could a separate one be established outside the three? If the great purport is solely the sudden in contrast to the remaining chapters, why in the explanation of names could there be the absolute and the three virtues of the perfect letter 'I'? In revealing the substance, the non-sequential teaching, the inconceivable attainment of the realm of eyes and wisdom, the five chapters of biased and perfect each establish the sudden, the twenty-five dharmas are each a perfect understanding, and the ten objects of correct contemplation are all inconceivable. The calming of the mind in dharma-nature through unconditioned compassion, non-sequential refutation, the pass and blockage of the single mind, the practice combining the main and auxiliary non-arising aids to the path, freedom from attachment and desire with the stage ascending to the first abode: such passages as these all clarify the sudden—how then could they instead be considered gradual? If it were said that the great purport is solely the sudden, how could the text within it again clarify the four teachings? This is fully detailed in the evaluation after the text on the four universal vows. The questions that follow below are all records of the Great Master's evaluations. Where the first question says "discussing the manifest in terms of the teachings" and so forth, because the names of the three contemplations are identical with the names of three teachings among the eight teachings, the four teachings such as the Tripiṭaka are subsumed under the gradual; excluding the four such as the Tripiṭaka, there are only the four such as the sudden; therefore he only raises a challenge using the esoteric teaching. Since the teachings of the other three contemplations are all manifest teachings, and both manifest and esoteric are teachings in which contemplation can be cultivated, should one also cultivate esoteric contemplation in terms of the secret? Therefore, when readers reach this point, they should understand that the three contemplations of sudden and so forth are different from the three such as sudden among the eight teachings, because those eight teachings exist only in the teachings of the four periods, such as milk. Here, these three texts all take the perfect principle as their object. The intent of the answer is divided into two; here he does not discuss the esoteric. The next question: that the difference between manifest and esoteric is distinguished as just explained is conceded, hence he says, "Dividing the gates may be so." However, according to my question, must we discuss whether esoteric contemplation can be attained or not? In the answer below, he first establishes two gates, namely attainment and non-attainment. Next, from "The teaching is" onward is the proper answer. First, he properly discusses attainment and non-attainment in terms of the transforming master. The esoteric belongs to noble beings, who are able to bring about both benefits; here we are discussing ordinary masters, hence the esoteric is lacking, and therefore those cultivating contemplation have no meaning of esoteric benefit; hence it says, "On what basis would the listener practice contemplation?" Next, from "Or one attains" onward, he conceptually establishes attainment. Although their stage is among the ordinary, ordinary masters are of many kinds; those of the five grades of practice and below are still called unable to attain; although those in the stage of purity of the six sense faculties lack the benefit of the secret speech of the three wheels, they can transmit the wondrous sound universally throughout the great chiliocosm. Not being the transformation of a Buddha, it says "can transmit," yet those who receive the teaching still do not have the esoteric benefit.